Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	aaron_n	absurd_a	priesthood_n	31	3	10.4804	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00908	A defence of the Catholyke cause contayning a treatise in confutation of sundry vntruthes and slanders, published by the heretykes, as wel in infamous lybels as otherwyse, against all english Catholyks in general, & some in particular, not only concerning matter of state, but also matter of religion: by occasion whereof diuers poynts of the Catholyke faith now in controuersy, are debated and discussed. VVritten by T.F. With an apology, or defence, of his innocency in a fayned conspiracy against her Maiesties person, for the which one Edward Squyre was wrongfully condemned and executed in Nouember ... 1598. wherewith the author and other Catholykes were also falsly charged. Written by him the yeare folowing, and not published vntil now, for the reasons declared in the preface of this treatyse.	Fitzherbert, Thomas, 1552-1640.	1602 (1602)	STC 11016; ESTC S102241	183,394	262

it is also to be noted that the most ancient and learned fathers do teach that the sacrifices of the old lawe as wel bloody as vnbloody were figures of this sacrifice the which they affirme not only of the bread of proposition and the flowre which was offre● for them that were cleansed from leprosy but also of the sacrifice of the Paschal lambe and saynt Augustin teacheth expressely that all the sacrifices of the old law were no lesse figures of this sacrifice of the Churche then of the sacrifice of of the crosse ●aying that singulare sacrifl●sum c. the singuler or most excollēt sacrifice which spiritual Israel that is to say the Churche doth offer euery where according to the order of Melchisedech was signified by the shadowes of sacrifices wherein the people of the Iewes did serue and agayne in the same place he sayth that omnia genera priorant sacrificiorum all kinds of former sacrifices were shadowes of the sacrifice of the Churche Whereof the reason may be gathered out of him selfe to wit because this sacrifice of the Churche is the selfe same that was offred vpon the crosse that is to say our sauiour him selfe whome all the sacrifices of the old law did properly prefigure the which reason S. August seemeth himself to yeild saying that our sauiour sent those whome he healed of their leprosy to the Priests of the old law to offer sacrifice because the sacrifice which was to be celebrated in the Churche in steede of all the sacrifices of the old law was not then instituted and geuing as it were a further reason therof he sayth qi●a illis-omnibus ipse praenunsciabatur because he him selfe was fore shewed or signified by them all as though he should say that for as much as our sauiour who was prefigured by all the sacrifices of the old law was to bee offred in the sacrifice of the Churche or new law therfore the sayd sacrifice of the Churche was also prefigured by all those former sacrifices to be offred in steede of them which other where he teacheth expressely in these woords the table sayth he which the priest of the new testament that is to say our sauiour Christ doth exhibit is of his owne body and blood● for that is the sacrifice which succeedeth all the sacrifices of the old law that were offred in shadow or figure of that which was to come and a litle after in steede of all those sacrifices his 〈◊〉 is offred and ministred to the comm●●nants thus farre saynt Augustin to whome I wil ad twoo or thre● other of the most famous fathers of the churche S. Leo surnamed the great sayth now that the varietyes of carnal fleshly sacrifices d● ceasse thy body aud blood o Lord doth supply for all the differences of hosts and sacrifices in the old law And S. Chrisostome hauing mentioned particulerly the many and diuers sacrifices of the old law addeth all which the grace of the new testament doth comprehend in one sacrifice ordeyning one the same a true host in which woords saynt Chrisostome meaneth the sacrifice of the Eucharist which he cauleth a litle before the mistical table a pure and vnbloody host a heauenly most reuerend sacrifice which also he confirmeth other where saying that Christ did change the sacrifices of the old law and in steede therof commanded himselfe to be offred in the eucharist Lastly S. Cyprian speaking of the flesh of our sauiour left to his Churche for a sacrifice sayth that it was so to be prepared that it might continually be offred least yf it were consumed as other flesh is that is bought in the market and eaten it could not suffice for all the christian world to serue them for an host or sacrifice of christian religion in so much that he affirmeth that yf it were consumed it semed ther could be no more religion signifying therby not only the necessary concurrence of religion and sacrifice whereof I haue spoken before but also that the sacrifice of the masse is the proper sacrifice of the new testament and that the eternity of the said testament dependeth vpon the eternity of this sacrifice which is the first point that as I vndertook to proue doth necessarily follow of the eternal priesthood of Christ according to the order of Melchisedech The secōd poynt which I gather of Christs Priest-hood is that seeing he fulfilled the figures of all the bloody sacrifices offred by the Priests of the order of Aaron of which order he himselfe was not it were absurd to say that he fulfilled not the special proper sacrifice of Melchisedech of whose order he was The proper sacrifice of Melchisedech consisted in bread and wyne as it appeareth in genesis where it is sayd that when Melchisedech went to meete Abraham protulit or as saynt Cyprian also readeth it obtulit panē vinum he brought forth or offred bread and wyne and to shew that reason therof it followeth immediatly ●rat cum sa●erdot Dei altissimi for he was the Priest of the highest God wherby it is signified that bread and wyne were the proper obiects wherein he exercised his priestly function and the only matter of his sacrifice But for as much as the vnderstanding of this scripture is much controuersed betwyxt vs and our aduersaries who deny that Melchisedechs sacrifice consisted of bread and wyne which they say he brought forth only to releeue Abraham and his company and not to offer to God in sacrifice I remit me to the opinion or rather to the vniforme cōsent of the most anciēt learned fathers of the Churche who do not only vnderstand this scripture as wee do but also teach that Christ fulfilled this figure of Malchisedechs sacrifice at his last super Clemens Alexandrinus doth signify that Melchisedech did with some particuler ceremonies consecrat or dedicat the bread and wyne whiche he gaue to Abraham for he sayth that he gaue him panem vinum sanctificatum nutrimentu in typum eucha●istis a s●●ctified or consecrated meate in figur● of the eucharist S. Cyprian sayth we see the Sacrament or mistery of our Lords sacrifice praefigured in the priesthood of Melchisedech as the de●●●● scripture testifieth saying Melchisedech King of Salem brought foorth bread and wyne for he was the Priest of the highest God and blessed Abraham a litle after he sayth that our sauiours order of Priesthood was deriued of Melchisedechs sacrifice for that our sauiour offred sacrifice to God his Father and offred the same that Melchisedech offred to wit bread and wyne that is to say his body and blood S. Augustin speaking of the oblation of Melchisedech when he went to meet Abraham There appeared first sayth he the sacrifice that now is offred to God by Christians throughout the world S. Hierome to Marcella sayth thou shalt fynd in genesis Melchisedeth King of Salem who euen then

the ignorance and error of the Iewes who conceaued that their was no other redemption then that which was obtayned by their sacrifices of beasts or of fruits of the earth obseruantes sayth S. Augustin signa pro rebus ipsis nescientes quo referrentur taking the figures or signes of things for the thinges themselues not knowing whither they were to be referred and therfore S. Paul proueth that this absolut perfection which they ascrybed to their sacrifices could not be found in the priesthood sacrifices according to the order of Aaron but in the sacrifice priesthood according to the order of Melchisedech which he declareth by euident arguments grounded vpon the vnity and excellency as wel of the priest and host or sacrifice as of the act of oblation shewing the infirmity of the priests by their mortality plurality and continual necessity to offer dayly first for their owne sinnes and after for other mennes whereas in the other of Melchisedech he sayth there was a priest that is to say our Sauiour Christ who had an eternal priesthood and therfore needed no successor and being vnpolluted and without sinne had no neede to offer sacrifice for himselfe and so was more fit and worthy to obtayne pardon for the sinnes of the people and as for the hosts or sacrifices he sheweth also the infirmity thereof for that they were but only of brute beasts and in that respect could not be of that infinit valew that was requisit for an absolute and general redemption whereas the sacrifice in the priesthood of Melchisedech was of infinit price being the body of our Sauiour offred voluntarily by himselfe who was both the sacrifice the priest Lastly he proueth also the insufficiency of the sacrifices by the continual and dayly oblation therof for that sayth he yf they could haue made perfect such as offred them cessassent offerri there would haue ben an end of offring them for vbi est peccatorum remissio i am nō est oblatio propeccatis where there is remission of sinnes there needeth no oblation for sinne But our Sauiour by his sacrifice vpon the crosse vnica oblatione consummauit in aeternum sanctificatos did consummat or make perfect for euer all those that are sanctified with one only oblation for otherwyse sayth he he must haue suffred oftentymes which as wel for the excellent dignity of the priest as for the infinit valew of the host was needles Thus argued S. Paule against the Iewes which our aduersaries do absurdly wrest against the sacrifice of the Masse saying that the same is wholy ouerthrowen by the same argumēts not only in respect of the multitude of our priests but also for our dayly oblations and because wee attribut remission of sinne thereto which they say S. Paule ascribeth only to the sacrifice of the crosse For the ful answere and satisfaction of this cauil it is to be vnderstood first that S. Paule doth not impugne by these arguments any sacrifice whatsoeuer but only the sacrifices of the the priesthood of Aaron neither yet he impugneth those in such sence that he denyeth them to be true sacrifices but only proueth by the infirmity thereof and of the priests that offred them that they could not suffice for the perfect sanctification and iustification of man nor for the general redemption of the world to which purpose he sayth of the priesthood of Aaron if there were sayth he consumation or perfection by the leuitical priest-hood what needed there to ryse a p●iest according to the order of Melchisedech and agayne the law could bring nothing to perfection but was an introduction to a better hope c. and speaking of the sacrifice of our Sauiour vpon the crosse he sayth that he entred once into the holyes hauing soūd aeternal redemption not by the blood or goats or calues but by this owne blood and agayne with one oblation he did consummat for euer all those that are sanctified by all which he geueth to vnderstand that where as mankynd was by the fa●le or our Father Adam made a bondman and slaue of sinne and subiect to the penalty of eternal dānation he therefore needed some effectual meanes as wel to redeeme and free him from this penalty as also to cleare him from sinne to sanctify him and iustify him all which he comprehendeth in the woord consummation and this I say he sheweth could not be performed by the blood of goats and calues but by the blood of a sacrifice of infinit price and valew that is to say of Iesus Christ God and man who therfore he sayth not only purchased for man euerlasting redemption from damnation but also did consummat or make perfect for euer all those that that are sanctified that is to say he purchased perfection of grace sanctification and iustification for all those that euer were iust from the beginning of the world or euer shal be to the end thereof and therefore what benefit soeuer any of the faythful receiued in this kynd eyther by any sacrifice or by any good woorke in the law of nature or in the law of Moyses S. Paule attributeth the same to the merit of Christs sacrifice vpon the crosse for that none were euer iustifyed before Christ but perfidem futurae passionis sicut nos per fidem praeteritae by the fayth sayth saint Augustin of his passion to come as wee are iustifyed by the fayth of his passion past in which respect the scripture sayth agnus occisus est ab origine mūdi the lābe was killed from the beginning of the world that is to say the death of the lambe which was Christ hath alwayes had his operation and effect from the beginning of the woorld so that S. Paules doctrin is no other but that the redemption iustification and saluation of man cannot be ascribed to the merit of any sacrifice or of all the sacrifices of the old law but to the merit of the sacrifice of our Sauiour vpon the crosse once offred for all to the which all other sacrifices haue relation it being absolute of it selfe and depending of no other But what proueth this against the Catholyks concerning the sacrifice of the masse doth it proue that it is no sacrifice or that it is not propitiatory for sinne nothing lesse for yf the sacrifices of the priesthood according to the order of Aarō representing the sacrifice of the crosse were true sacrifices though they were but of brute beasts why may not our sacrifice according to the order of Melchisedech be also a true sacrifice being not only a far more excellent representation of the sacri●ce of the crosse then the others were but also the very same in substāce to wit the blessed body of our Sauiour him-selfe and therefore of infinit pryce and valew though neuertheles it was not ordayned for the redemptiō of the world as was the bloody oblation of the same body vpon the crosse but for an vnbloody

of beasts or catel which he signifyed by the words blynd and lame and other in bread he attributeth the word polluted or defiled to the bread only not without mistery to oppose therto the cleane sacrifice of the gentils in forme of bread cauling it a cleane oblation and putting the special force of the antithesis betwyxt the figure and the verity for that the shew bread or bread of proposition being as S. Hierome sayth the bread which the priests polluted was a proper figure of the holy eucharist as he also testifyeth Furdermore this sacrifice cannot be vnderstood of the sacrifice of our sauiour vpon the crosse which was offred only once and in one place and not amongst the gentils neither yet of spiritual sacrifices as of thankes geuing prayer fasting and other good workes which are improperly cauled sacrifices and therfore it is to be noted that whensoeuer this woord sacrifyce is improperly taken in the scripture some other woord is alwayes ioyned thereto to signify the same as h●stiae laudis saecrificium iustitiae Saecrificium cordis contriti the host or sacrifice of prayse the sacrifice of iustice the sacrifice of ae contrit hart and on the other syde whensoeuer it is alone without any woord adioyned to restrayne or diminish the sence as it is in this prophesy it signifyeth a true and proper sacrifice This difference may wel be noted where it is said miscricordiam volui non sacrificium I wil haue mercy and not sacrifice and agayne obedientiae est melior quam victima obedience is better then sacrifice in which sentences sacrifyce properly taken is opposed to mercy and obedience which also may improperly be cauled sacrifices as wel as thankes geuing prayse of God or any other good worke whatsoeuer Agayne the prophet speaketh heere of a sacrifice or oblation which should be but one cauling it a cleane oblation but the spiritual sacrifices are as many as there are good woorkes of the faythful Also he speaketh of a sacrifice proper to the new law and to the gentils such a one as should succeede the sacrifices of the Iewes and be offred in steede therof but spiritual sacrifices haue ben in all tymes and common both to Iewes and gentils But howsoeuer other men may vnderstand this prophesy our aduersaryes cannot with any reason expound it of the good woorks of Christians seeing they teach that the best woorkes of the iustest men are polluted and vncleane sinful and damnable which therfore cannot according to their doctrin be that sacrifice which almighty God himselfe cauled by the mouth of his prophet a cleane oblation Lastly the most learned and auncient fathers of the Churche do vniformly expound this prophesy of the sacrifice of the masse as S. Iustin the learned Philosopher and famous martyr within 150. yeres after Christ sayth that of the sacrifices of the gentils that are offred in euery place videlicet the bread and cup of the Eucharist Malach●● the Prophet euen then spoke and foretold that wee should glorify his name therby Ireneus also hauing declared in what manner our sauiour did institute the blessed Sacramēt of the Eucharist at his last supper and that the Churche receyuing the same of the Apostles offreth it to God throughout the world addeth de quo in duodecim prophetis Malachias sic praesignificauit non est mihi voluntas in vobis c. that is to say wherof Malachias one of the twelue prophets did signify before hand speaking to the Iewes in this manner my wil is no longer to be serued by you c. S. Chrysostome hauing alledged the same Prophesy concludeth Behold sayth he how clearly and playnly he hath interpreted the mistical table which is the vnbloody host He that listeth to see more testimonyes of the fathers let him read Tertulian S. Ciprian S. Hierome S. Augustin S. Ci●il Eusebius Theodoretus and S. Ihon Damascen in the places alledged in the margent THAT NOT ONLY THE SACRIFICE of Melchisedech but also the sacrifices of the old law were figures of the sacrifice of the masse are changed into the same and by the way is declared the necessity of sacrifice as wel for common welth as for religion CHAP. XV. NOw to speake of the sacrifice of Melchisedech I think our aduersaries wil not deny that our sauiour was and is a Priest according to the order of Melchisedech and that he shal be so for euer as the Prophet Dauid testifieth of him saying tu es sacerdos in eternū secundum ordinem Melchisedech thou art a Priest for euer according to the order of Melchisedech the which saynt Paule also sheweth amply in his epistle to the Hebrews the which being granted two things do euidently follow thereon The first is that for as much as priesthood and sacrifice ar correlatiues and cannot be the one without the other in which respect saynt Paule sayth that a Priest or Bishop is ordeyned vt offer at dona sacrificiae to offer gifts and sacrifices agayne that our sauiour being a Priest must needs haue somewhat to offer and seing his sacrifice vpon the crosse was offred by him but once neither can euer be reiterat in that manner and therfore cannot be that continual sacrifice which must needs correspond to his eternal priesthood bee continually offred in his Church I cōclude that besydes his sacrifice vpon the crosse he did institut and leaue behind him some other to be offred dayly not only for remission of dayly sinnes but also for a most deuine act of religion wherby all faythful people may dayly do to almighty God the due worship seruice they owe him the which kind of worship by publik sacrifice was not only vsed in the law of Moyses but also in the law of nature is so due to God from man and proceedeth so ●●rinsecally from the very grounds and principles of nature it selfe that their can be no perfect religion nor good common welth without it For as for religion whereas the special office and end therof is to acknowledge by external acts the seruice and subiection wee owe to our Lord and creator and the dominion he hath ouer vs it is manifest that no external act of religion doth so fully and conueniently expresse and signify the same as sacrifice wherby wee gratefully offer to almighty God his owne creatures not only rendring him part of his owne gifts and yeilding him thankes therfore but also destroying them in his honour to testify as wel that he is souuerayn Lord of lyfe and death as that we hold our beeing and all wee haue of him and depend wholy of his wil and prouidence yea and that we owe our owne lyfe to him in sacrifice and doe as it were redeeme the same with the death or destruction of an other creature in signification wherof he which in the old law did present to the priest any beast to be sacrifised did hold him by

offertur ●ome sayth saynt Ambros 〈◊〉 recipiens passionem offers se ipse quasi sacerdos he is offred as ma● and as receiuing or 〈◊〉 his passion● and he offreth him-selfe as Priest in which respect he is both Priest and sacrifice as wel now on the altar as he was in his passion vpon the crosse though for our greater comfort he vseth also therein the interuention and ministery of Priests who being nothing els but his instruments and exercysing all one Priestly function vnder him their head do all pertayne to that one aeternal Priest-hood of Christ according to the order of Melchisedech which as Lactantius sayth must of necessity be in the Churche Iesus Christ sayth he being a Priest did make for him-selfe a great aeternal temple that is to say the Churche in quo templo aeternum sacerdotium habeat necesse est s●cundum ordinem Melchisedech in which temple he must needs haue an aeternal Priest-hood according to the order of Melchisedech so that the vnity of Christs priest-hood is not impeached by the multitude of his ministers no more then the vnity of a Kings monarchy by the multitude of his inferiour officers by whome he gouerneth And as for the multitude of masses which our aduersaries carp at as reiected by S. Paule the Fathers of the Churche shal answer for vs S. Chrisostome expoūding this epistle of S. Paule answereth this very same obiection that our aduersaries make agaynst vs This sacrifice sayth he is an example of that sacrifice vpon the crosse for wee alwayes offer the very self same thing not now one lambe and another to morrow but the very same therefore this is one sacrifice for otherwyse because it is offred in many places there should be many Christs thus farre saynt Chrysostome The very same argument and reason and the very lyke woords vseth saynt Ambrose to proue the vnity of this sacrifice and concludeth non enim aliud sacrificium sicut pontifex veteris legis sed idipsum semper offerimus we offer not an other or different sacrifice as did the Bishop of the old law but wee alwayes offer the self same Also Primasius the diuinity sayth he of the sonne of God which is euery where doth cause that they be not many sacrifices but one though they be offred by many it causeth in lyke manner that it is that body which was conceaued in the virgins wombe and not many bodyes as also that it is but one sacrifice and not dyuers as were the sacrifices of the Iewes Thus sayth he We read the very same in substance in Theopila●●us O●cumenius Sedulius Haymo and others that haue written vpon saynt Paules epistle to the Hebrewes of whome the meanest may in any indifferent mannes iudgement counteruayl all the sectaryes of this tyme who framing new fantasies of their owne braynes or reuiuing old heresyes are forced for the mayntenance therof to wring and wrest the holy scriptures from the meaning of the holy ghost to their priuat sence and to cōdemne the iudgement of all the anciēt ●athers of the Churche who liuing in such tymes as these matters were not in controuersy can not be suspected of parciality and much lesse of ignorance of the scriptures seing their learned commentaries and expositions thereof geue sufficient testimony of their continual trauails labours therin besydes that their most vertuous lyues led in continual prayer pance and religious discipline for the which the Christian world admireth and honoreth them as great seruants of God and saynts is a sufficient argumēt that God rather assisted them with his spirit in the vnderstāding of the scripture then Martin Luther Zwinglius Beza Caluin and such other flagitious and wicked apostatats whose vicious and leud lyues whereof the world is yet a witnes do manifestly declare with what kynd of spirit they were possessed Therefore he that would leaue the general consent of al the ancient fathers to follow the phantastical or rather phrenetical opinions of these new fangled fellowes deserueth to be deceiued and can haue no excuse of wilful blyndnes eyther before God or the world But now to conclude this question concerning the sacrifice of the Masse I draw out of all the premisses 4. conclusions The first is that which at the first I vndertook to proue to wit that the oblation of the blessed body and blood of our Sauiour Iesus Christ which wee caul the Masse ys the proper sacrifice of the new testament prophesied by Malachias prefigured by the sacrifice of Melchisedech promised instituted and offred by our Sauiour practised by his Apostles and by the Churche euer since The second is that it is propitiatory not only for the liuing but also for the dead The third that the heretykes of this tyme that contradict abolish the same hold not the law of the new Testament instituted by Christ seing they haue not the proper priesthood and sacrifice therof without the which the sayd law and Testament cannot be S. Paule teaching such a necessary concurrence of the one with the other that he affirmeth that the priesthood being translated the law must also of necessity be translated as I haue shewed before therfore seeing they haue not this priesthood and sacrifice it followith they haue not the law and Testament of Christ which can not be without the same The fourth poynt that followeth of the premisses is that they are most pernicious enemies of humainkind seing they labour to depriue vs of the most souerain remedy that God of his infinit goodnes hath left vs for the reparation of our dayly wracks by sinne and for the consolation both of the quick and the dead for which cause the old Christians in the persecutions vnder Dioclesian being persecuted for hearing masse as wee are now as I haue shewed in the beginning of this treatise answered the tyrants that the masse was spes salus que Christiantum the hope and health or saluation of Christians and that therfore they could not forgo it the reason whereof I haue declared before to wit for that therby are aplyed vnto vs the fruits of our Sauiours passion which is not only represented but also dayly renewed in the sacrifice of the masse as witnesseth saynt Gregory so often sayth he as wee offer the host of his passion so often wee renew his passion and as saynt Cyprian sayth passio Domini est sacrificium quod offerimus the sacrifice which wee offer is the passion of our Lord Lastly Martialis the most ancient martir and Disciple of Christ sayth that which the Iewes did sacrifice vpon the Altar of the crosse wee do propose on the sanctified altar for our saluation knowing that by that only remedy lyfe is to be geuen vs and death to be eschewed thus far the blessed martyr This remedy I say the heretykes of these our dayes doe seek by their pestilent doctrin to take from vs yea and do in deed